{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/002/0020392.htm","path":"chr/ecf/002/0020392.htm","source_url":"https://sacred-texts.com/chr/ecf/002/0020392.htm","text":"Before handling the point proposed, we must, by way of preface, add to the close of the fifth book what is wanting. For since we have shown that the symbolical style was ancient, and was employed not only by our prophets, but also by the majority of the ancient Greeks, and by not a few of the rest of the Gentile Barbarians, it was requisite to proceed to the mysteries of the initiated. I postpone the elucidation of these till we advance to the confutation of what is said by the Greeks on first principles; for we shall show that the mysteries belong to the same branch of speculation. And having proved that the declaration of Hellenic thought is illuminated all round by the truth, bestowed on us in the Scriptures, taking it according to the sense, we have proved, not to say what is invidious, that the theft of the truth passed to them.\nCome, and let us adduce the Greeks as witnesses against themselves to the theft. For, inasmuch as they pilfer from one another, they establish the fact that they are thieves; and although against their will, they are detected, clandestinely appropriating to those of their own race the truth which belongs to us. For if they do not keep their hands from each other, they will hardly do it from our authors. I shall say nothing of philosophic dogmas, since the very persons who are the authors of the divisions into sects, confess in writing, so as not to be convicted of ingratitude, that they have received from Socrates the most important of their dogmas. But after availing myself of a few testimonies of men most talked of, and of repute among the Greeks, and exposing their plagiarizing style, and selecting them from various periods, I shall turn to what follows.\nOrpheus, then, having composed the line:\u2014\n \u201cSince nothing else is more shameless and wretched than woman,\u201d\n \u201cSince nothing else is more dreadful and shameless than a woman.\u201d\u00a03198\n \n \u201cSince art is greatly superior to strength,\u201d\u2014\n \u201cBy art rather than strength is the woodcutter greatly superior.\u201d\u00a03199\n \nAgain, Mus\u00e6us having composed the lines:\u2014\n \u201cAnd as the fruitful field produceth leaves,\nAnd on the ash trees some fade, others grow,\nSo whirls the race of man its leaf,\u201d 3200 \u2014\n \u201cSome of the leaves the wind strews on the ground.\nThe budding wood bears some; in time of spring,\nThey come. So springs one race of men, and one departs.\u201d 3201\n \u201cIt is unholy to exult over dead men,\u201d\u00a03202\n \nArchilochus and Cratinus write, the former:\u2014\n \u201cIt is not noble at dead men to sneer;\u201d \n \u201cFor men \u2019tis dreadful to exult\nMuch o\u2019er the stalwart dead.\u201d\nAgain, Archilochus, transferring that Homeric line:\u2014\n \u201cI erred, nor say I nay: instead of many\u201d\u00a03203\n \u2014\n \u201cI erred, and this mischief hath somehow seized another.\u201d\n \u201cEven-handed\u00a03204\n war the slayer slays.\u201d\u00a03205\n \nHe also, altering, has given forth thus:\u2014\n \u201cI will do it.\nFor Mars to men in truth is evenhanded.\u201d 3206\nAlso, translating the following:\u2014\n \u201cThe issues of victory among men depend on the gods,\u201d\u00a03207\n \nhe openly encourages youth, in the following iambic:\u2014\n \u201cVictory\u2019s issues on the gods depend.\u201d\n \u201cWith feet unwashed sleeping on the ground,\u201d\u00a03208\n \nEuripides writes in Erechtheus:\u2014\n \u201cUpon the plain spread with no couch they sleep,\nNor in the streams of water lave their feet.\u201d\nArchilochus having likewise said:\u2014\n \u201cBut one with this and one with that\nHis heart delights,\u201d\u2014\nin correspondence with the Homeric line:\u2014\n \u201cFor one in these deeds, one in those delights,\u201d\u00a03209\n \u2014\n \u201cBut one in these ways, one in those, has more delight.\u201d\nAnd I have heard \u00c6schylus saying:\u2014\n \u201cHe who is happy ought to stay at home;\nThere should he also stay, who speeds not well.\u201d\nAnd Euripides, too, shouting the like on the stage:\u2014\n \u201cHappy the man who, prosperous, stays at home.\u201d\nMenander, too, on comedy, saying:\u2014\n \u201cHe ought at home to stay, and free remain,\nOr be no longer rightly happy.\u201d\n \u201cThe exile has no comrade dear and true,\u201d\u2014\n \u201cFar from the poor flies every friend.\u201d\n \u201cDaughter, woe worth the day!\nThee who art old I marry to a youth;\u201d 3210\n \u201cFor the young husband takes some other girl,\nAnd for another husband longs the wife,\u201d\u2014\nEuripides 3211 writes:\u2014\n \u201c\u2019Tis bad to yoke an old wife to a youth;\nFor he desires to share another\u2019s bed,\nAnd she, by him deserted, mischief plots.\u201d\nEuripides having, besides, said in the Medea:\u2014\n \u201cFor no good do a bad man\u2019s gifts,\u201d\u2014\nSophocles in Ajax Flagellifer utters this iambic:\u2014\n \u201cFor foes\u2019 gifts are no gifts, nor any boon.\u201d\u00a03212\n \n \u201cFor surfeit insolence begets,\nWhen store of wealth attends.\u201d\nTheognis writes in the same way:\u2014\n \u201cFor surfeit insolence begets,\nWhen store of wealth attends the bad.\u201d\nWhence also Thucydides, in the Histories, says: \u201cMany men, to whom in a great degree, and in a short time, unlooked-for prosperity comes, are wont to turn to insolence.\u201d And Philistus 3213 likewise imitates the same sentiment, expressing himself thus: \u201cAnd the many things which turn out prosperously to men, in accordance with reason, have an incredibly dangerous 3214 tendency to misfortune. For those who meet with unlooked success beyond their expectations, are for the most part wont to turn to insolence.\u201d Again, Euripides having written:\u2014\n \u201cFor children sprung of parents who have led\nA hard and toilsome life, superior are;\u201d\nCritias writes: \u201cFor I begin with a man\u2019s origin: how far the best and strongest in body will he be, if his father exercises himself, and eats in a hardy way, and subjects his body to toilsome labour; and if the mother of the future child be strong in body, and give herself exercise.\u201d\nAgain, Homer having said of the Heph\u00e6stus-made shield:\u2014\n \u201cUpon it earth and heaven and sea he made,\nAnd Ocean\u2019s rivers\u2019 mighty strength portrayed,\u201d\nPherecydes of Syros says:\u2014\u201cZas makes a cloak large and beautiful, and works on it earth and Ogenus, and the palace of Ogenus.\u201d\n \u201cShame, which greatly hurts a man or helps,\u201d\u00a03215\n \u2014\n \u201cOf shame I find it hard to judge;\n\u2019Tis needed. \u2019Tis at times a great mischief.\u201d\nTake, by way of parallel, such plagiarisms as the following, from those who flourished together, and were rivals of each other. From the Orestes of Euripides:\u2014\n \u201cDear charm of sleep, aid in disease.\u201d\nFrom the Eriphyle of Sophocles:\u2014\n \u201cHie thee to sleep, healer of that disease.\u201d\nAnd from the Antigone of Sophocles:\u2014\n \u201cBastardy is opprobrious in name; but the nature is equal;\u201d\u00a03216\n \nAnd from the Aleuades of Sophocles:\u2014\n \u201cEach good thing has its nature equal.\u201d\nAgain, in the Ctimenus 3217 of Euripides:\u2014\n \u201cFor him who toils, God helps;\u201d \nAnd in the Minos of Sophocles;\n \u201cTo those who act not, fortune is no ally;\u201d\nAnd from the Alexander of Euripides:\u2014\n \u201cBut time will show; and learning, by that test,\nI shall know whether thou art good or bad;\u201d\nAnd from the Hipponos of Sophocles:\u2014\n \u201cBesides, conceal thou nought; since Time,\nThat sees all, hears all, all things will unfold.\u201d\nBut let us similarly run over the following; for Eumelus having composed the line,\n \u201cOf Memory and Olympian Zeus the daughters nine,\u201d\n \u201cOf Memory and Olympian Zeus the children bright.\u201d\nAgain, Euripides, paraphrasing the Homeric line:\u2014\n \u201cWhat, whence art thou? Thy city and thy parents, where?\u201d\u00a03218\n \nemploys the following iambics in \u00c6geus:\u2014\n \u201cWhat country shall we say that thou hast left\nTo roam in exile, what thy land\u2014the bound\nOf thine own native soil? Who thee begat?\nAnd of what father dost thou call thyself the son?\u201d\nAnd what? Theognis 3219 having said:\u2014\n \u201cWine largely drunk is bad; but if one use\nIt with discretion, \u2019tis not bad, but good,\u201d\u2014\n \u201cAbove the gods\u2019 best gift to men ranks wine,\nIn measure drunk; but in excess the worst.\u201d\n \u201cBut for the fire to thee I\u2019ll give a plague,\u00a03220\n \nFor all men to delight themselves withal,\u201d\u2014\n \u201cAnd for the fire\nAnother fire greater and unconquerable,\nSprung up in the shape of women\u201d 3221\nAnd in addition, Homer, saying:\u2014\n \u201cThere is no satiating the greedy paunch,\nBaneful, which many plagues has caused to men.\u201d 3222\n \u201cDire need and baneful paunch me overcome;\nFrom which all evils come.\u201d\nBesides, Callias the comic poet having written:\u2014\n \u201cWith madmen, all men must be mad, they say,\u201d\u2014\nMenander, in the Poloumenoi, expresses himself similarly, saying:\u2014\n \u201cThe presence of wisdom is not always suitable:\nOne sometimes must with others play 3223 the fool.\u201d\nAnd Antimachus of Teos having said:\u2014\n \u201cFrom gifts, to mortals many ills arise,\u201d\u2014\n \u201cFor gifts men\u2019s mind and acts deceive.\u201d\n \u201cThan a good wife, no man a better thing\nEre gained; than a bad wife, a worse,\u201d\u2014\n \u201cA better prize than a good wife no man\nEre gained, than a bad one nought worse.\u201d\nAgain, Epicharmas having said:\u2014\n \u201cAs destined long to live, and yet not long,\nThink of thyself.\u201d\u2014\n \u201cWhy? seeing the wealth we have uncertain is,\nWhy don\u2019t we live as free from care, as pleasant\nAs we may?\u201d\nSimilarly also, the comic poet Diphilus having said:\u2014\n \u201cThe life of men is prone to change,\u201d\u2014\n \u201cNo man of mortal mould his life has passed\nFrom suffering free. Nor to the end again\nHas continued prosperous.\u201d\nSimilarly 3224 speaks to thee Plato, writing of man as a creature subject to change. Again, Euripides having said:\u2014\n \u201cOh life to mortal men of trouble full,\nHow slippery in everything art thou!\nNow grow\u2019st thou, and thou now decay\u2019st away.\nAnd there is set no limit, no, not one,\nFor mortals of their course to make an end,\nExcept when Death\u2019s remorseless final end\nComes, sent from Zeus,\u201d\u2014\n \u201cThere is no life which has not its own ills,\nPains, cares, thefts, and anxieties, disease;\nAnd Death, as a physician, coming, gives\nRest to their victims in his quiet sleep.\u201d 3225\nFurthermore, Euripides having said:\u2014\n \u201cMany are fortune\u2019s shapes,\nAnd many things contrary to expectation the gods perform,\u201d\u2014\nThe tragic poet Theodectes similarly writes:\u2014\n \u201cThe instability of mortals\u2019 fates.\u201d\n \u201cTo few\u00a03226\n alone of mortals is it given\nTo reach hoary age, being prosperous all the while,\nAnd not meet with calamities,\u201d\u2014\nMoschion, the comic poet, writes:\u2014\n \u201cBut he of all men is most blest,\nWho leads throughout an equal life.\u201d\nAnd you will find that, Theognis having said:\u2014\n \u201cFor no advantage to a man grown old\nA young wife is, who will not, as a ship\nThe helm, obey,\u201d\u2014\nAristophanes, the comic poet, writes:\u2014\n \u201cAn old man to a young wife suits but ill.\u201d\nFor Anacreon, having written:\u2014\np. 484\n \u201cLuxurious love I sing,\nWith flowery garlands graced,\nHe is of gods the king,\nHe mortal men subdues,\u2014\n \u201cFor love not only men attacks,\nAnd women; but disturbs\nThe souls of gods above, and to the sea\nDescends.\u201d\nBut not to protract the discourse further, in our anxiety to show the propensity of the Greeks to plagiarism in expressions and dogmas, allow us to adduce the express testimony of Hippias, the sophist of Elea, who discourses on the point in hand, and speaks thus: \u201cOf these things some perchance are said by Orpheus, some briefly by Mus\u00e6us; some in one place, others in other places; some by Hesiod, some by Homer, some by the rest of the poets; and some in prose compositions, some by Greeks, some by Barbarians. And I from all these, placing together the things of most importance and of kindred character, will make the present discourse new and varied.\u201d\nAnd in order that we may see that philosophy and history, and even rhetoric, are not free of a like reproach, it is right to adduce a few instances from them. For Alcm\u00e6on of Crotona having said, \u201cIt is easier to guard against a man who is an enemy than a friend,\u201d Sophocles wrote in the Antigone:\u2014\n \u201cFor what sore more grievous than a bad friend?\u201d\nAnd Xenophon said: \u201cNo man can injure enemies in any way other than by appearing to be a friend.\u201d\nAnd Euripides having said in Telephus:\u2014\n \u201cShall we Greeks be slaves to Barbarians?\u201d\u2014\nThrasymachus, in the oration for the Lariss\u00e6ans, says: \u201cShall we be slaves to Archelaus\u2014Greeks to a Barbarian?\u201d\n \u201cWater is the change for soul, and death for water;\nFrom water is earth, and what comes from earth is again water,\nAnd from that, soul, which changes the whole ether;\u201d\nand Heraclitus, putting together the expressions from these lines, writes thus:\u2014\n \u201cIt is death for souls to become water, and death for\nwater to become earth; and from earth comes water,\nand from water soul.\u201d\nAnd Athamas the Pythagorean having said, \u201cThus was produced the beginning of the universe; and there are four roots\u2014fire, water, air, earth: for from these is the origination of what is produced,\u201d\u2014Empedocles of Agrigentum wrote:\u2014\n \u201cThe four roots of all things first do thou hear\u2014\nFire, water, earth, and ether\u2019s boundless height:\nFor of these all that was, is, shall be, comes.\u201d\nAnd Plato having said, \u201cWherefore also the gods, knowing men, release sooner from life those they value most,\u201d Menander wrote:\u2014\n \u201cWhom the gods love, dies young.\u201d\nAnd Euripides having written in the \u0152nomaus:\u2014\n \u201cWe judge of things obscure from what we see;\u201d\n \u201cBy signs the obscure is fairly grasped,\u201d\u2014\nHyperides says, \u201cBut we must investigate things unseen by learning from signs and probabilities.\u201d And Isocrates having said, \u201cWe must conjecture the future by the past,\u201d Andocides does not shrink from saying, \u201cFor we must make use of what has happened previously as signs in reference to what is to be.\u201d Besides, Theognis having said:\u2014\n \u201cThe evil of counterfeit silver and gold is not intolerable,\nO Cyrnus, and to a wise man is not difficult of detection;\nBut if the mind of a friend is hidden in his breast,\nIf he is false, 3227 and has a treacherous heart within,\nThis is the basest thing for mortals, caused by God,\nAnd of all things the hardest to detect,\u201d\u2014\n \u201cOh Zeus, why hast thou given to men clear tests\nOf spurious gold, while on the body grows\nNo mark sufficing to discover clear\nThe wicked man?\u201d\nHyperides himself also says, \u201cThere is no feature of the mind impressed on the countenance of men.\u201d\nAgain, Stasinus having composed the line:\u2014\n \u201cFool, who, having slain the father, leaves the children,\u201d\u2014\nXenophon 3228 says, \u201cFor I seem to myself to have acted in like manner, as if one who killed the father should spare his children.\u201d And Sophocles having written in the Antigone:\u2014\n \u201cMother and father being in Hades now,\nNo brother ever can to me spring forth,\u201d\u2014\nHerodotus says, \u201cMother and father being no more, I shall not have another brother.\u201d In addition to these, Theopompus having written:\u2014\n \u201cTwice children are old men in very truth;\u201d\nAnd before him Sophocles in Peleus:\u2014\n \u201cPeleus, the son of \u00c6acus, I, sole housekeeper,\nGuide, old as he is now, and train again,\nFor the aged man is once again a child,\u201d\u2014\nAntipho the orator says, \u201cFor the nursing of the old is like the nursing of children.\u201d Also the p. 485 philosopher Plato says, \u201cThe old man then, as seems, will be twice a child.\u201d Further, Thucydides having said, \u201cWe alone bore the brunt at Marathon,\u201d 3229 \u2014Demosthenes said, \u201cBy those who bore the brunt at Marathon.\u201d Nor will I omit the following. Cratinus having said in the Pytine: 3230 \u2014\n \u201cThe preparation perchance you know,\u201d\nAndocides the orator says, \u201cThe preparation, gentlemen of the jury, and the eagerness of our enemies, almost all of you know.\u201d Similarly also Nicias, in the speech on the deposit, against Lysias, says, \u201cThe preparation and the eagerness of the adversaries, ye see, O gentlemen of the jury.\u201d After him \u00c6schines says, \u201cYou see the preparation, O men of Athens, and the line of battle.\u201d Again, Demosthenes having said, \u201cWhat zeal and what canvassing, O men of Athens, have been employed in this contest, I think almost all of you are aware;\u201d and Philinus similarly, \u201cWhat zeal, what forming of the line of battle, gentlemen of the jury, have taken place in this contest, I think not one of you is ignorant.\u201d Isocrates, again, having said, \u201cAs if she were related to his wealth, not him,\u201d Lysias says in the Orphics, \u201cAnd he was plainly related not to the persons, but to the money.\u201d Since Homer also having written:\u2014\n \u201cO friend, if in this war, by taking flight,\nWe should from age and death exemption win,\nI would not fight among the first myself,\nNor would I send thee to the glorious fray;\nBut now\u2014for myriad fates of death attend\nIn any case, which man may not escape\nOr shun\u2014come on. To some one we shall bring\nRenown, or some one shall to us,\u201d 3231 \u2014\nTheopompus writes, \u201cFor if, by avoiding the present danger, we were to pass the rest of our time in security, to show love of life would not be wonderful. But now, so many fatalities are incident to life, that death in battle seems preferable.\u201d And what? Child the sophist having uttered the apophthegm, \u201cBecome surety, and mischief is at hand,\u201d did not Epicharmus utter the same sentiment in other terms, when he said, \u201cSuretyship is the daughter of mischief, and loss that of suretyship?\u201d 3232 Further, Hippocrates the physician having written, \u201cYou must look to time, and locality, and age, and disease,\u201d Euripides says in Hexameters: 3233 \u2014\n \u201cThose who the healing art would practice well,\nMust study people\u2019s modes of life, and note\nThe soil, and the diseases so consider.\u201d\n \u201cI say no mortal man can doom escape,\u201d\u2014\nArchinus says, \u201cAll men are bound to die either sooner or later;\u201d and Demosthenes, \u201cTo all men death is the end of life, though one should keep himself shut up in a coop.\u201d\nAnd Herodotus, again, having said, in his discourse about Glaucus the Spartan, that the Pythian said, \u201cIn the case of the Deity, to say and to do are equivalent,\u201d Aristophanes said:\u2014\n \u201cFor to think and to do are equivalent.\u201d\nAnd before him, Parmenides of Elea said:\u2014\n \u201cFor thinking and being are the same.\u201d\nAnd Plato having said, \u201cAnd we shall show, not absurdly perhaps, that the beginning of love is sight; and hope diminishes the passion, memory nourishes it, and intercourse preserves it;\u201d does not Philemon the comic poet write:\u2014\n \u201cFirst all see, then admire;\nThen gaze, then come to hope;\nAnd thus arises love?\u201d\nFurther, Demosthenes having said, \u201cFor to all of us death is a debt,\u201d and so forth, Phanocles writes in Loves, or The Beautiful:\u2014\n \u201cBut from the Fates\u2019 unbroken thread escape\nIs none for those that feed on earth.\u201d\nYou will also find that Plato having said, \u201cFor the first sprout of each plant, having got a fair start, according to the virtue of its own nature, is most powerful in inducing the appropriate end;\u201d the historian writes, \u201cFurther, it is not natural for one of the wild plants to become cultivated, after they have passed the earlier period of growth;\u201d and the following of Empedocles:\u2014\n \u201cFor I already have been boy and girl,\nAnd bush, and bird, and mute fish in the sea,\u201d\u2014\nEuripides transcribes in Chrysippus:\u2014\n \u201cBut nothing dies\nOf things that are; but being dissolved,\nOne from the other,\nShows another form.\u201d\nAnd Plato having said, in the Republic, that women were common, Euripides writes in the Protesilaus:\u2014\n \u201cFor common, then, is woman\u2019s bed.\u201d\nFurther, Euripides having written:\u2014\n \u201cFor to the temperate enough sufficient is\u201d\u2014\nEpicurus expressly says, \u201cSufficiency is the greatest riches of all.\u201d\nAgain, Aristophanes having written:\u2014\n \u201cLife thou securely shalt enjoy, being just\nAnd free from turmoil, and from fear live well,\u201d\u2014\nEpicurus says, \u201cThe greatest fruit of righteousness is tranquillity.\u201d\np. 486\nLet these species, then, of Greek plagiarism of sentiments, being such, stand as sufficient for a clear specimen to him who is capable of perceiving.\nAnd not only have they been detected pirating and paraphrasing thoughts and expressions, as will be shown; but they will also be convicted of the possession of what is entirely stolen. For stealing entirely what is the production of others, they have published it as their own; as Eugamon of Cyrene did the entire book on the Thesprotians from Mus\u00e6us, and Pisander of Camirus the Heraclea of Pisinus of Lindus, and Panyasis of Halicarnassus, the capture of \u0152chalia from Cleophilus of Samos.\nYou will also find that Homer, the great poet, took from Orpheus, from the Disappearance of Dionysus, those words and what follows verbatim:\u2014\n \u201cAs a man trains a luxuriant shoot of olive.\u201d\u00a03234\n \nAnd in the Theogony, it is said by Orpheus of Kronos:\u2014\n \u201cHe lay, his thick neck bent aside; and him\nAll-conquering Sleep had seized.\u201d\nThese Homer transferrred to the Cyclops. 3235 And Hesiod writes of Melampous:\u2014\n \u201cGladly to hear, what the immortals have assigned\nTo men, the brave from cowards clearly marks;\u201d\nand so forth, taking it word for word from the poet Mus\u00e6us.\nAnd Aristophanes the comic poet has, in the first of the Thesmophoriazus\u00e6, transferred the words from the Empiprameni of Cratinus. And Plato the comic poet, and Aristophanes in D\u00e6dalus, steal from one another. Cocalus, composed by Araros, 3236 the son of Aristophanes, was by the comic poet Philemon altered, and made into the comedy called Hypobolim\u0153ns.\nEumelus and Acusilaus the historiographers changed the contents of Hesiod into prose, and published them as their own. Gorgias of Leontium and Eudemus of Naxus, the historians, stole from Melesagoras. And, besides, there is Bion of Proconnesus, who epitomized and transcribed the writings of the ancient Cadmus, and Archilochus, and Aristotle, and Leandrus, and Hellanicus, and Hecat\u00e6us, and Androtion, and Philochorus. Dieuchidas of Megara transferred the beginning of his treatise from the Deucalion of Hellanicus. I pass over in silence Heraclitus of Ephesus, who took a very great deal from Orpheus.\nFrom Pythagoras Plato derived the immortality of the soul; and he from the Egyptians. And many of the Platonists composed books, in which they show that the Stoics, as we said in the beginning, and Aristotle, took the most and principal of their dogmas from Plato. Epicurus also pilfered his leading dogmas from Democritus. Let these things then be so. For life would fail me, were I to undertake to go over the subject in detail, to expose the selfish plagiarism of the Greeks, and how they claim the discovery of the best of their doctrines, which they have received from us.\nHomer, Iliad, xxiii. 315: \u03bc\u03ad\u03b3\u1fbd \u1f00\u03bc\u03b5\u03af\u03bd\u03c9\u03bd is found in the Iliad as in Mus\u00e6us. In the text occurs instead \u03c0\u03b5\u03c1\u03b9\u03b3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9, which is taken from line 318.\n \u201cBy art rather than strength is the woodcutter greatly superior;\nBy art the helmsman on the dark sea\nGuides the swift ship when driven by winds;\nBy art one charioteer excels (\u03c0\u03b5\u03c1\u03b9\u03b3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9) another.\n\u03c6\u03cd\u03bb\u03bb\u03bf\u03bd, for which Sylburg, suggests \u03c6\u1fe6\u03bb\u03bf\u03bd.\n481:3201 481:3202 481:3203 481:3204\n\u039e\u03c5\u03bd\u03cc\u03c2. So Livy, \u201ccommunis Mars;\u201d and Cicero, \u201ccum omnis belli Mars comunis.\u201d\n481:3205 481:3206\nThe text has: \u039d\u03af\u03ba\u03b7\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c3\u03b9 \u03b8\u03b5\u1ff6\u03bd \u1f10\u03ba \u03c0\u03b5\u03af\u03c1\u03b1\u03c4\u03b1 \u03ba\u03b5\u1fd6\u03c4\u03b1\u03b9. In Iliad, vii. 101, 102, we read:\n \u03b1\u1f50\u03c4\u1f70\u03c1 \u03cb\u1f55\u03b5\u03c1\u03b8\u03b5\u03bd \n\u039d\u03af\u03ba\u03b7\u03c2 \u03c0\u03b5\u03af\u03c1\u03b1\u03c4\u1fbd \u1f14\u03c7\u03bf\u03bd\u03c4\u03b1\u03b9 \u1f10\u03bd \u1f00\u03b8\u03b1\u03bd\u03ac\u03c4\u03bf\u03b9\u03c3\u03b9 \u03b8\u03b5\u03bf\u1fd6\u03c3\u03b9\u03bd.\nThe text is corrupt and unintelligible. It has been restored as above.\n482:3211 482:3212\nSaid by Ajax of the sword received from Hector, with which he killed himself.\n482:3213\nThe imitator of Thucydides, said to be weaker but clearer than his model. He is not specially clear here.\n482:3214\nThe text has, \u1f00\u03c3\u03c6\u03b1\u03bb\u03ad\u03c3\u03c4\u03b5\u03c1\u03b1 \u03c0\u03b1\u03c1\u1f70 \u03b4\u03cc\u03be\u03b1\u03bd \u03ba\u03b1\u1f76 \u03ba\u03b1\u03ba\u03bf\u03c0\u03c1\u03b1\u03b3\u03af\u03b1\u03bd: for which Lowth reads, \u1f10\u03c0\u03b9\u03c3\u03c6\u03b1\u03bb\u03ad\u03c3\u03c4\u03b5\u03c1\u03b1 \u03c0\u03c1\u1f78\u03c2 \u03ba\u03b1\u03ba\u03bf\u03c0\u03c1\u03b1\u03b3\u03af\u03b1\u03bd, as translated above.\n482:3215\nIliad, xxiv. 44, 45. Clement\u2019s quotation differs somewhat from the passage as it stands in Homer.\n482:3216\nThe text has \u03b4\u03bf\u03af\u03b7, which Stob\u00e6us has changed into \u03b4\u1fbd \u1f30\u00b4\u03c3\u03b7, as above. Stob\u00e6us gives this quotation as follows:\u2014\n \u201cThe bastard has equal strength with the legitimate;\nEach good thing has its nature legitimate.\u201d\nAs no play bearing this name is mentioned by any one else, various conjectures have been made as to the true reading; among which are Clymene Temenos or Temenides.\n483:3218 483:3219\n[See, supra, book ii. cap. ii. p. 242.] In Theognis the quotation stands thus:\u2014\n \u039f\u1f35\u03bd\u03bf\u03bd \u03c4\u03bf\u03b9 \u03c0\u03af\u03bd\u03b5\u03b9\u03bd \u03c0\u03bf\u03c5\u03bb\u1f78\u03bd \u03ba\u03b1\u03ba\u03cc\u03bd \u1f22\u03bd \u03b4\u03ad \u03c4\u03b9\u03c2 \u03b1\u1f50\u03c4\u1f78\u03bd\n\u03a0\u03af\u03bd\u03b7 \u1f10\u03c0\u03b9\u03c3\u03c4\u03b1\u03bc\u03ad\u03bd\u03c9\u03c2, \u03bf\u1f50 \u03ba\u03b1\u03ba\u1f78\u03c2 \u1f00\u03bb\u03bb\u1fbd \u1f00\u03b3\u03b1\u03b8\u03cc\u03c2.\n\u201cTo drink much wine is bad; but if one drink\nIt with discretion, \u2019tis not bad, but good.\u201d\nFrom Jupiter\u2019s address (referring to Pandora) to Prometheus, after stealing fire from heaven. The passage in Hesiod runs thus:\u2014\n \u201cYou rejoice at stealing fire and outwitting my mind:\nBut I will give you, and to future men, a great plague.\nAnd for the fire will give to them a bane in which\nAll will delight their heart, embracing their own bane.\u201d\nTranslated as arranged by Grotius.\n483:3222 483:3223\n\u03c3\u03c5\u03bc\u03bc\u03b1\u03bd\u1fc6\u03bd\u03b1\u03b9 is doubtless here the true reading, for which the text has \u03c3\u03c5\u03bc\u03b2\u1fc6\u03bd\u03b1\u03b9.\n483:3224\nThe text has \u03ba\u03b1\u03c4\u1fbd \u1f04\u03bb\u03bb\u03b1. And although Sylburgius very properly remarks, that the conjecture \u03ba\u03b1\u03c4\u03ac\u03bb\u03bb\u03b7\u03bb\u03b1 instead is uncertain, it is so suitable to the sense here, that we have no hesitation in adopting it.\n483:3225\nThe above is translated as amended by Grotius.\n483:3226\n\u03c0\u03b1\u03cd\u03c1\u03bf\u03b9\u03c3\u03b9, \u201cfew,\u201d instead of \u03c0\u03b1\u1fe4\u03bf\u1f37\u03c3\u03b9 and \u03c0\u03c1\u03ac\u03c3\u03c3\u03bf\u03bd\u03c4\u03b1\u03c2 instead of \u03c0\u03c1\u03ac\u03c3\u03c3\u03bf\u03bd\u03c4\u03b1, and \u03b4\u03cd\u03b1\u03b9\u03c2, \u201ccalamities,\u201d instead of \u03b4\u03cd\u1fb3, are adopted from Lyric Fragments.\n484:3227\n\u03c8\u03c5\u03b4\u03bd\u03cc\u03c2 = \u03c8\u03c5\u03b4\u03c1\u03cc\u03c2\u2014which, however, occurs nowhere but here\u2014is adopted as preferable to \u03c8\u03b5\u03b4\u03bd\u03cc\u03c2 (bald), which yields no sense, or \u03c8\u03c5\u03c7\u03c1\u03cc\u03c2. Sylburgius ms. Paris; Ruhnk reads \u03c8\u03c5\u03b4\u03c1\u03cc\u03c2.\n484:3228 485:3229\nInstead of \u039c\u03b1\u03c1\u03b1\u03b8\u03c9\u03bd\u03af\u03c4\u03b1\u03b9, as in the text, we read from Thucydides \u039c\u03b1\u03c1\u03b1\u03b8\u1ff6\u03bd\u03af \u03c4\u03b5.\n485:3230\n\u03a0\u03c5\u03c4\u03af\u03bd\u03b7 (not, as in the text, \u03a0\u03bf\u03b9\u03c4\u03af\u03bd\u03b7), a flask covered with plaited osiers. The name of a comedy by Cratinus (Liddell and Scott\u2019s Lexicon). [Elucidation I.]\n485:3231\nIliad, xii. 322, Sarpedon to Glaucus.\n485:3232\nGrotius\u2019s correction has been adopted, \u1f10\u03b3\u03b3\u03cd\u03b1\u03c2 \u03b4\u1f72 \u03b6\u03b1\u03bc\u03af\u03b1, instead of \u1f72\u03b3\u03b3\u03cd\u03b1 \u03b4\u1f72 \u03b6\u03b1\u03bc\u03af\u03b1\u03c2.\n485:3233\nIn the text before In Hexameters we have \u03c4\u03b7\u03c1\u03ae\u03c3\u03b5\u03b9, which has occasioned much trouble to the critics. Although not entirely satisfactory, yet the most probable is the correction \u03b8\u03ad\u03bb\u03bf\u03c5\u03c3\u03b9, as above.\n486:3234 486:3235\ni.e., Polyphemus, Odyss., ix. 372.\n486:3236\nAccording to the correction of Casaubon, who, instead of \u1f00\u03c1\u03b1\u03c1\u03cc\u03c4\u03c9\u03c2 of the text, reads \u1f08\u03c1\u03b1\u03c1\u03ce\u03c2. Others ascribed the comedy to Aristophanes himself.","title":"Ante-Nicene Fathers, Vol II: CLEMENT OF ALEXANDRIA: Chapter II.\u2014The Subject of Plagiarisms Resumed. The Greeks Plagiarized from One Another.","type":"page"}